This is the fifth in our series of essays examining how the statement, “I am a woman trapped in a man’s body” (Carl R. Trueman, The Rise and Triumph of the Modern Self, p. 19), came to be taken seriously by millions of otherwise intelligent people. In this essay we will continue our discussion of biblical authority in hope of discovering how some Christian people could come to think that the church should affirm the whole range of LGBTQ+ identities and behaviors even though the plain sense of the biblical text and the unanimous tradition of the church forbid it.

Faith and Authority

In the previous essay I argued that the most basic reason that the earliest church received the Bible as the authority for its faith and life is that it contains the teaching and deeds of Jesus and the witness and teaching of his chosen apostles. Jesus and his apostles were authorities in the sense that you either believe them and follow them or not. This decision marked the distinction between becoming a Christian and a church member or remaining a nonbeliever and outsider. Late in the first century or early in the second, in the absence of the voices of living apostles, the written and unwritten words of Jesus and the apostles, treasured and passed on by the church, called for the same decision.

Note well that the decision to believe the Gospel was (and is) simultaneously the decision to accept the authority of Jesus and his apostles for all things pertaining to the new faith and life. Moreover, the authority of Jesus’s words and deeds and that of the teaching of the apostles was extended to those writings that the church believed preserved and passed on that teaching, the New Testament canon. That is to say, the church not only accepted the words of Jesus and the apostles as authoritative but it accepted the New Testament as the authority for the location of that inspired teaching.

As I pointed out in the previous essay, by the early part of the second century, the church had for some time been quoting the Four Gospels, Acts, and the thirteen letters of Paul as authoritative for defining Christian faith and morals. By the middle of the fourth century, all 27 books of our New Testament were recognized as canonical, that is, as authoritative. The New Testament canon of the fourth century has remained unchanged since that time—for Orthodox, Roman Catholic, and Protestant churches. Though Orthodox theologians tend to quote the ecumenical creeds and the Fathers as authoritative interpreters of Scripture, they recognize Scripture as the foundational authority. Roman Catholic theologians tend to argue from tradition and the authoritative teaching of the church, but they also acknowledge Scripture as the most basic norm. Protestant theologians claim to base all their doctrine and theological arguments on Scripture alone. Scripture, then, is the common language and authority for all three. It is the basis for ecumenical discussion. To refuse the authority of Scripture is to exclude oneself from the historic church in all its forms.

The Scientific Revolution Again

As I argued in Parts 2 and 3 of this series, in developing their empirical/mechanical philosophy Galileo, Descartes, and Locke destroyed the classical and common-sense belief that creation reveals itself truly—even if only partially—in the way it appears to us. They drove a wedge between the human mind and the “external” world. For Locke, human identity, the self, is not determined by one’s place in the order of creation or even by dwelling in a particular body but only by consciousness. The identity of the self is its continuity of consciousness or its consciousness of continuity. One cannot achieve scientific or reliable knowledge of nature or the self by faith, uncritical acceptance of tradition or submission to authority. One must apply the methods of science to examine all truth claims and judge for oneself. Only then can one claim to be a reasonable person.* What, then, of the authority of Scripture?

The Rise of Modern Biblical Criticism

If you’ve read the previous essays in this series, it won’t surprise you when I assert that modern biblical criticism owes its genesis to efforts to apply the methods and standards of modern science to the Bible. From the second to the seventeenth century, the Bible had been quoted, preached and studied by the church as an unimpeachable authority. In its creeds, confessions of faith and theological disputes, the church quoted the Bible as the final word on the subject under discussion. Faith, tradition and received authority had been for eighteen centuries the grounds of the authenticity, truth and certainty of the Bible.

But by the dawn of the 18^th century, the philosophies of Galileo, Descartes, and Locke had made faith, tradition, and authority seem unreliable sources of knowledge. The new science demanded that all traditional truth claims be critically examined by rational/scientific methods. To refuse to examine one’s traditional beliefs critically was to risk being labeled superstitious, gullible, irrational, or in other ways backward. From what I have read, this cultural shift in what it means to be a rational person lies at the beginning of modern biblical criticism.

Of course, the Bible is not a physical object that can be studied by empirical science and expressed in mathematical language; it is a historical text. And some biblical scholars began to develop a science of biblical studies in analogy to the new science of nature.** Among the first principles of such a new historical science of the Bible as it developed in the 18^th and 19^th centuries are (1) read the Bible just as one reads any other book, (2) biblical studies must rid itself of all dogmatic presuppositions, such as those about divine inspiration or the authority of the creeds, (3) interpret the biblical texts within their ancient cultural, religious, and literary horizon, (4) fact or truth claims within the biblical texts must not be taken at face value but must be examined and accepted only to the extent that they are supported by historical evidence.

At first reading, these critical principles may seem to lead only to radical skepticism and unbelief. In fact, however, these four principles were used in the 18^th and 19^th centuries to reach conservative as well as radical conclusions and the whole range of opinion between. Conservative scholars, who trusted the church to have preserved and passed on the original and true faith, used historical critical principles in their efforts to justify the traditional faith on rational grounds. Theodor Zahn (1838-1933), for example, argued that the Four Gospels and the letters of Paul were considered canonical before the end of the 1^st century. In our own day, N.T. Wright (b. 1948) carries on the project of using historical critical principles to support a conservative reading of the gospels and Paul. Other scholars of a more skeptical bent argued that much that had been accepted on faith and authority in the past could not be supported by sound historical examination. David Friedrich Strauss (1808-74) argued that much of the New Testament teaching about Jesus is not history at all but myth. Ferdinand Christian Baur (1792-1860) concluded that hardly any of the letters attributed to Paul were actually written by him and that much of the New Testament was written in the 2^nd century. According to Baur, the development of the earliest church was driven by division between the extreme Jewish party led by Peter and the Hellenistic party led by Paul. The resolution came only in the 2^nd century with the creation of the catholic church.

The story of the rise and triumph of modern historical criticism is much too long and complicated for me to tell in these essays. But I believe the essential feature of all its forms is this: since the triumph of the scientific revolution and the Enlightenment based on it, a person who wishes to be known by peers as an intellectually responsible thinker must not appear to accept any truth claim on mere faith, tradition, or authority. One must, instead, place all truth claims on the witness stand for cross examination. Only those that withstand scrutiny may be accepted with intellectual integrity. As a corollary to this principle, because the number of things we can know with absolute certainty are few, the quality of beliefs may be ranked on a scale that ranges from certain knowledge through various levels of probability to the clearly false. Intellectual integrity demands that one proportion belief to the level of probability. It does not take much imagination to guess that many biblical critics severely reduced the extent of our knowledge of Jesus and the early church compared to that assumed by tradition.

Demystifying Modern Historical Criticism

The social location of the leading historical critics plays an important part in our assessment of their project. To engage at the highest level of modern historical criticism a student must gain an elite education in one of the great universities in the Western world under the supervision of a recognized scholar in the field. One must spend 10 years or more mastering ancient languages and cultures and undergoing thorough socialization into the history of the discipline. The only social location where such rigor can be sustained is the university. The modern university—especially from 1800 to 1960***—is a community of intellectuals bound together by shared academic values: respect in the community depends on adhering to the critical principle mentioned above, that is, the scholar’s conclusions must be supported by reason and evidence alone, not by faith, tradition, or authority. People who do not live within (or near) this elite subculture do not feel the same pressure to conform to this rigorous rationalism as do those whose identity and livelihood depends on its good graces. Indeed, they may find it snobbish, abstract, irrelevant, arrogant, speculative, and irreverent.

Though the number of elite biblical critics is small and they live within the cloistered walls of the university and speak an obscure language hardly anyone outside can understand, their influence extends beyond this narrow circle. (1) Many college students take religion or Bible courses during their college careers at secular or church-related universities. Not many of these courses are taught by top historical critics, but they are taught by the second and third tier students of those elite scholars. Or, students read textbooks that present the skeptical conclusions of biblical criticism as if they were established facts. Perhaps more importantly, students absorb the enlightenment skepticism toward faith, tradition, and authority. (2) University educated people, especially those who attended graduate schools, tend to adopt an elitist identity, which views people of traditional religious faith as unenlightened and backward. They couldn’t defend their elitist views or explain why faith, tradition, and authority are not good grounds for belief. They simply adopt the snobbish attitudes of their teachers. (3) Even professors of Bible, theology and ethics who teach in Christian universities and colleges for the most part received their graduate training under the influence of modern critical scholars. Some of them uncritically adopt the critical methods and conclusions of their teachers and pass them on to their students. (4) The clergy of most denominations are taught some form of historical criticism in their seminary educations and socialized to some degree into the skeptical and elitist academic attitude.

Notes

*Locke himself applied these methods to Christianity in his book The Reasonableness of Christianity.

**Many books have contributed to my understanding of this subject. One of the most important is Werner Georg Kümmel, The New Testament: The History of the Investigation of its Problems, trans. S. McLean Gilmour and Howard C. Kee (Nashville: Abingdon Press, 1972).

***Beginning in the 1960s the postmodern model of the university began to compete with the modern/enlightenment model. The postmodern university abandons rationality to embrace leftist ideology and activism.

Next Time: How progressive exegetes and theologians use the principles of modern biblical criticism to ignore the plain meaning of the biblical texts and find their own thoughts behind, underneath, and beside the words of the biblical texts.